Introductory Note to the Martyrdom of Ignatius
Advanced Information
Text edited by Rev. Alexander Roberts and James Donaldson and
first published by T&T Clark in Edinburgh in 1867. Additional
introductionary material and notes provided for the American
edition by A. Cleveland Coxe, 1886.
The learned dissertation of Pearson, on the difficulties of reconciling the
supposed year of the martyrdom with the history of Trajan, etc., is given
entire in Jacobson (vol. ii. p. 524), against the decision of Usher for a.d.
107. Pearson accepts a.d. 116. Consult also the preface of Dr. Thomas Smith,
[1395] in the same work (p. 518), on the text of the original and of the
Latin versions, and on the credibility of the narrative. Our learned
translators seem to think the text they have used, to be without
interpolation. If the simple-minded faithful of those days, so near the age
of miracles, appear to us, in some degree, enthusiasts, let us remember the
vision of Col. Gardiner, accredited by Doddridge, Lord Lyttleton's vision
(see Boswell, anno 1784, chap. xi.), accepted by Johnson and his
contemporaries, and the interesting narrative of the pious Mr. Tennent of
New Jersey, attested by so many excellent and intelligent persons, almost of
our own times.
The following is the Introductory Notice of the translators:
The following account of the martyrdom of Ignatius professes, in several
passages, to have been written by those who accompanied him on his voyage to
Rome, and were present on the occasion of his death (chaps. v. vi. vii.).
And if the genuineness of this narrative, as well as of the Ignatian
Epistles, be admitted, there can be little doubt that the persons in
question were Philo and Agathopus, with Crocus perhaps, all of whom are
mentioned by Ignatius (Epist. to Smyr., chap. x.; to Philad., chap. xi.; to
Rom., chap. x.) as having attended him on that journey to Rome which
resulted in his martyrdom. But doubts have been started, by Daillé and
others, as to the date and authorship of this account. Some of these rest
upon internal considerations, but the weightiest objection is found in the
fact that no reference to this narrative is to be traced during the first
six centuries of our era. [1396] This is certainly a very suspicious
circumstance, and may well give rise to some hesitation in ascribing the
authorship to the immediate companions and friends of Ignatius. On the other
hand, however, this account of the death of Ignatius is in perfect harmony
with the particulars recounted by Eusebius and Chrysostom regarding him. Its
comparative simplicity, too, is greatly in its favour. It makes no reference
to the legends which by and by connected themselves with the name of
Ignatius. As is well known, he came in course of time to be identified with
the child whom Christ (Matt. xviii. 2) set before His disciples as a pattern
of humility. It was said that the Saviour took him up in His arms, and that
hence Ignatius derived his name of Theophorus; [1397] that is, according to
the explanation which this legend gives of the word, one carried by God. But
in chap. ii. of the following narrative we find the term explained to mean,
"one who has Christ in his breast;" and this simple explanation, with the
entire silence preserved as to the marvels afterwards connected with the
name of Ignatius, is certainly a strong argument in favour of the early date
and probable genuineness of the account. Some critics, such as Usher and
Grabe, have reckoned the latter part of the narrative spurious, while
accepting the former; but there appears to be a unity about it which
requires us either to accept it in toto, or to reject it altogether. [1398]
Footnotes
[1395] He published an edition of Ignatius, Oxford, 1709.
[1396] [A most remarkable statement. "References" may surely be traced, at
least in Eusebius (iii. 36) and Irenæus (Adv. Hæres. v. 28), if not in
Jerome, etc. But the sermon of St. Chrysostom (Opp. ii. 593) seems almost,
in parts, a paraphrase.]
[1397] [See on this matter Jacobson's note (vol ii. p. 262), and reference
to Pearson (Vind. Ignat., part ii. cap. 12). The false accentuation
(Theophoros) occurs in some copies to support the myth of the child Ignatius
as the God-borne instead of the God-bearing; i.e., carried by Christ,
instead of carrying the Spirit of Christ within.]
[1398] [But see the note in Jacobson, vol. ii. p.557.]
The Martyrdom of Ignatius
Chapter I. Desire of Ignatius for martyrdom.
When Trajan, not long since, [1399] succeeded to the empire of the Romans,
Ignatius, the disciple of John the apostle, a man in all respects of an
apostolic character, governed the Church of the Antiochians with great care,
having with difficulty escaped the former storms of the many persecutions
under Domitian, inasmuch as, like a good pilot, by the helm of prayer and
fasting, by the earnestness of his teaching, and by his [constant [1400] ]
spiritual labour, he resisted the flood that rolled against him, fearing
[only] lest he should lose any of those who were deficient in courage, or
apt to suffer from their simplicity. [1401] Wherefore he rejoiced over the
tranquil state of the Church, when the persecution ceased for a little time,
but was grieved as to himself, that he had not yet attained to a true love
to Christ, nor reached the perfect rank of a disciple. For he inwardly
reflected, that the confession which is made by martyrdom, would bring him
into a yet more intimate relation to the Lord. Wherefore, continuing a few
years longer with the Church, and, like a divine lamp, enlightening every
one's understanding by his expositions of the [Holy [1402] ] Scriptures, he
[at length] attained the object of his desire.
Footnotes
[1399] The data of Trajan's accession was a.d. 98.
[1400] The text here is somewhat doubtful.
[1401] Literally, "any of the faint-hearted and more guileless."
[1402] This word is of doubtful authority.
Chapter II. Ignatius is condemned by Trajan.
For Trajan, in the ninth [1403] year of his reign, being lifted up [with
pride], after the victory he had gained over the Scythians and Dacians, and
many other nations, and thinking that the religious body of the Christians
were yet wanting to complete the subjugation of all things to himself, and
[thereupon] threatening them with persecution unless they should agree to
[1404] worship dæmons, as did all other nations, thus compelled [1405] all
who were living godly lives either to sacrifice [to idols] or die. Wherefore
the noble soldier of Christ [Ignatius], being in fear for the Church of the
Antiochians, was, in accordance with his own desire, brought before Trajan,
who was at that time staying at Antioch, but was in haste [to set forth]
against Armenia and the Parthians. And when he was set before the emperor
Trajan, [that prince] said unto him, "Who art thou, wicked wretch, [1406]
who settest [1407] thyself to transgress our commands, and persuadest others
to do the same, so that they should miserably perish?" Ignatius replied, "No
one ought to call Theophorus [1408] wicked; for all evil spirits [1409] have
departed from the servants of God. But if, because I am an enemy to these
[spirits], you call me wicked in respect to them, I quite agree with you;
for inasmuch as I have Christ the King of heaven [within me], I destroy all
the devices of these [evil spirits]." Trajan answered, "And who is
Theophorus?" Ignatius replied, "He who has Christ within his breast." Trajan
said, "Do we not then seem to you to have the gods in our mind, whose
assistance we enjoy in fighting against our enemies?" Ignatius answered,
"Thou art in error when thou callest the dæmons of the nations gods. For
there is but one God, who made heaven, and earth, and the sea, and all that
are in them; and one Jesus Christ, the only-begotten Son of God, whose
kingdom may I enjoy." Trajan said, "Do you mean Him who was crucified under
Pontius Pilate?" Ignatius replied, "I mean Him who crucified my sin, with
him who was the inventor of it, [1410] and who has condemned [and cast down]
all the deceit and malice of the devil under the feet of those who carry Him
in their heart." Trajan said, "Dost thou then carry within thee Him that was
crucified?" Ignatius replied, "Truly so; for it is written, I will dwell in
them, and walk in them. " [1411] Then Trajan pronounced sentence as
follows: "We command that Ignatius, who affirms that he carries about within
him Him that was crucified, be bound by soldiers, and carried to the great
[city] Rome, there to be devoured by the beasts, for the gratification of
the people." When the holy martyr heard this sentence, he cried out with
joy, "I thank thee, O Lord, that Thou hast vouchsafed to honour me with a
perfect love towards Thee, and hast made me to be bound with iron chains,
like [1412] Thy Apostle Paul." Having spoken thus, he then, with delight,
clasped the chains about him; and when he had first prayed for the Church,
and commended it with tears to the Lord, he was hurried away by the savage
cruelty [1413] of the soldiers, like a distinguished ram [1414] the leader
of a goodly flock, that he might be carried to Rome, there to furnish food
to the bloodthirsty beasts.
Footnotes
[1403] The numeral is uncertain. In the old Latin version we find "the
fourth," which Grabe has corrected into the nineteenth. The choice lies
between "ninth" and "nineteenth," i.e., a.d. 107 or a.d. 116.
[1404] Literally, "would choose to submit to."
[1405] Some read, "fear compelled."
[1406] Literally, "evil-dæmon."
[1407] Literally, "art zealous."
[1408] Or, "one who carries God."
[1409] Literally, "the dæmons."
[1410] The Latin version reads, "Him who bore my sin, with its inventor,
upon the cross."
[1411] 2 Cor. vi. 16.
[1412] Literally, "with."
[1413] Or, "beast-like."
[1414] [Better, "like the noble leader," etc.; remitting krios to the
margin, as an ignoble word to English ears.]
Chapter III. Ignatius sails to Smyrna.
Wherefore, with great alacrity and joy, through his desire to suffer, he
came down from Antioch to Seleucia, from which place he set sail. And after
a great deal of suffering he came to Smyrna, where he disembarked with great
joy, and hastened to see the holy Polycarp, [formerly] his fellow-disciple,
and [now] bishop of Smyrna. For they had both, in old times, been disciples
of St. John the Apostle. Being then brought to him, and having communicated
to him some spiritual gifts, and glorying in his bonds, he entreated of him
to labour [1415] along with him for the fulfilment of his desire; earnestly
indeed asking this of the whole Church (for the cities and Churches of Asia
had welcomed [1416] the holy man through their bishops, and presbyters, and
deacons, all hastening to meet him, if by any means they might receive from
him some [1417] spiritual gift), but above all, the holy Polycarp, that, by
means of the wild beasts, he soon disappearing from this world, might be
manifested before the face of Christ.
Footnotes
[1415] It is doubtful if this clause should be referred to Polycarp.
[1416] Or, "received."
[1417] Literally, "a portion of."
Chapter IV. Ignatius writes to the churches.
And these things he thus spake, and thus testified, extending his love to
Christ so far as one who was about to [1418] secure heaven through his good
confession, and the earnestness of those who joined their prayers to his in
regard to his [approaching] conflict; and to give a recompense to the
Churches, who came to meet him through their rulers, sending [1419] letters
of thanksgiving to them, which dropped spiritual grace, along with prayer
and exhortation. Wherefore, seeing all men so kindly affected towards him,
and fearing lest the love of the brotherhood should hinder his zeal towards
the Lord, [1420] while a fair door of suffering martyrdom was opened to him,
he wrote to the Church of the Romans the Epistle which is here subjoined.
(See the Epistle as formerly given.)
Footnotes
[1418] The Latin version has, "that he was to." [But compare the martyr s
Epistle to the Romans (cap. 5); "yet am I not thereby justified," a double
reference to St. Paul's doctrine, 1 Cor. iv. 4 and 1 Cor. xiii. 3. See also
his quotation (Sept., Prov. xviii. 17). Epistle to Magnesians, cap 12.]
[1419] The punctuation and construction are here doubtful.
[1420] Or, "should prevent him from hastening to the Lord."
Chapter V. Ignatius is brought to Rome.
Having therefore, by means of this Epistle, settled, [1421] as he wished,
those of the brethren at Rome who were unwilling [for his martyrdom]; and
setting sail from Smyrna (for Christophorus was pressed by the soldiers to
hasten to the public spectacles in the mighty [city] Rome, that, being given
up to the wild beasts in the sight of the Roman people, he might attain to
the crown for which he strove), he [next] landed at Troas. Then, going on
from that place to Neapolis, he went [on foot] by Philippi through
Macedonia, and on to that part of Epirus which is near Epidamnus; and
finding a ship in one of the seaports, he sailed over the Adriatic Sea, and
entering from it on the Tyrrhene, he passed by the various islands and
cities, until, when Puteoli came in sight, he was eager there to disembark,
having a desire to tread in the footsteps of the Apostle Paul. [1422] But a
violent wind arising did not suffer him to do so, the ship being driven
rapidly forwards; [1423] and, simply expressing his delight [1424] over the
love of the brethren in that place, he sailed by. Wherefore, continuing to
enjoy fair winds, we were reluctantly hurried on in one day and a night,
mourning [as we did] over the coming departure from us of this righteous
man. But to him this happened just as he wished, since he was in haste as
soon as possible to leave this world, that he might attain to the Lord whom
he loved. Sailing then into the Roman harbour, and the unhallowed sports
being just about to close, the soldiers began to be annoyed at our slowness,
but the bishop rejoicingly yielded to their urgency.
Footnotes
[1421] Or, "corrected."
[1422] Comp. Acts xxviii. 13, 14.
[1423] Literally, "the ship being driven onwards from the stern."
[1424] Literally, "declaring happy."
Chapter VI. Ignatius is devoured by the beasts at Rome.
They pushed forth therefore from the place which is called Portus; [1425]
and (the [1426] fame of all relating to the holy martyr being already spread
abroad) we met the brethren full of fear and joy; rejoicing indeed because
they were thought worthy to meet with Theophorus, but struck with fear
because so eminent a man was being led to death. Now he enjoined some to
keep silence who, in their fervent zeal, were saying [1427] that they would
appease the people, so that they should not demand the destruction of this
just one. He being immediately aware of this through the Spirit, [1428] and
having saluted them all, and begged of them to show a true affection towards
him, and having dwelt [on this point] at greater length than in his Epistle,
[1429] and having persuaded them not to envy him hastening to the Lord, he
then, after he had, with all the brethren kneeling [beside him], entreated
the Son of God in behalf of the Churches, that a stop might be put to the
persecution, and that mutual love might continue among the brethren, was led
with all haste into the amphitheatre. Then, being immediately thrown in,
according to the command of Cæsar given some time ago, the public spectacles
being just about to close (for it was then a solemn day, as they deemed it,
being that which is called the thirteenth [1430] in the Roman tongue, on
which the people were wont to assemble in more than ordinary numbers [1431]
), he was thus cast to the wild beasts close beside the temple, [1432] that
so by them the desire of the holy martyr Ignatius should be fulfilled,
according to that which is written, "The desire of the righteous is
acceptable [1433] [to God]," to the effect that he might not be troublesome
to any of the brethren by the gathering of his remains, even as he had in
his Epistle expressed a wish beforehand that so his end might be. For only
the harder portions of his holy remains were left, which were conveyed to
Antioch and wrapped [1434] in linen, as an inestimable treasure left to the
holy Church by the grace which was in the martyr.
Footnotes
[1425] [Of which we shall learn more when we come to Hippolytus. Trajan had
just improved the work of Claudius at this haven, near Ostia.]
[1426] Literally, "for the."
[1427] Literally, "boiling and saying."
[1428] Or, "in spirit."
[1429] i.e., in his Epistle to the Romans.
[1430] The Saturnalia were then celebrated.
[1431] Literally, "they came together zealously."
[1432] The amphitheatre itself was sacred to several of the gods. [But (para
tō naō) the original indicates the cella or shrine, in the centre of the
amphitheatre where the image of Pluto was exhibited. A plain cross, until
the late excavations, marked the very spot.]
[1433] Prov. x. 24.
[1434] Or, "deposited."
Chapter VII. Ignatius appears in a vision after his death.
Now these things took place on the thirteenth day before the Kalends of
January, that is, on the twentieth of December, [1435] Sura and Senecio
being then the consuls of the Romans for the second time. Having ourselves
been eye-witnesses of these things, and having spent the whole night in
tears within the house, and having entreated the Lord, with bended knees and
much prayer, that He would give us weak men full assurance respecting the
things which were done, [1436] it came to pass, on our falling into a brief
slumber, that some of us saw the blessed Ignatius suddenly standing by us
and embracing us, while others beheld him again praying for us, and others
still saw him dropping with sweat, as if he had just come from his great
labour, and standing by the Lord. When, therefore, we had with great joy
witnessed these things, and had compared our several visions [1437]
together, we sang praise to God, the giver of all good things, and expressed
our sense of the happiness of the holy [martyr]; and now we have made known
to you both the day and the time [when these things happened], that,
assembling ourselves together according to the time of his martyrdom, we may
have fellowship with the champion and noble martyr of Christ, who trod under
foot the devil, and perfected the course which, out of love to Christ, he
had desired, in Christ Jesus our Lord; by whom, and with whom, be glory and
power to the Father, with the Holy Spirit, for evermore! Amen.
Footnotes
[1435] [The Greeks celebrate this martyrdom, to this day, on the twentieth
of December.]
[1436] To the effect, viz., that the martyrdom of Ignatius had been
acceptable to God.
[1437] Literally, "the visions of the dreams."
Also, see links to 3500 other Manuscripts:
http://mb-soft.com/believe/txv/earlychr.htm
E-mail to: BELIEVE1@mb-soft.com
The main BELIEVE web-page (and index to subjects) is at:
http://mb-soft.com/believe/